AMong all the arguments to Repentance and a good Life, those have the greatest force and power upon the minds of men, which are fetch'd from another World;
AMong all the Arguments to Repentance and a good Life, those have the greatest force and power upon the minds of men, which Are fetched from Another World;
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And this our Saviour represents to us in a most lively manner, in that prospect which, in the later part of this Chapter, he gives us of the Judgment of the great Day, namely, that at the end of the World the Son of Man shall come in his glory, with his Holy Angels,
And this our Saviour represents to us in a most lively manner, in that prospect which, in the later part of this Chapter, he gives us of the Judgement of the great Day, namely, that At the end of the World the Son of Man shall come in his glory, with his Holy Angels,
and all Nations shall be gathered before him, and shall be separated into two great Companies, the Righteous and the Wicked; who shall stand the one on the Right hand,
and all nations shall be gathered before him, and shall be separated into two great Companies, the Righteous and the Wicked; who shall stand the one on the Right hand,
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For I take it for granted, that every one, at first hearing of them, does clearly apprehend the difference between the Righteous and the Wicked, and between endless Happiness and Misery:
For I take it for granted, that every one, At First hearing of them, does clearly apprehend the difference between the Righteous and the Wicked, and between endless Happiness and Misery:
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Because Justice always observes a proportion between Offences and Punishments: but between temporary Sins and eternal Punishments there is no proportion.
Because justice always observes a proportion between Offences and Punishments: but between temporary Sins and Eternal Punishments there is no proportion.
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yet these declarations of Scripture are so to be mollified and understood, as that we may be able to reconcile them with the essential perfections of the Divine nature.
yet these declarations of Scripture Are so to be mollified and understood, as that we may be able to reconcile them with the essential perfections of the Divine nature.
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And 2 Thess. 1. 9. speaking of them that know not God and obey not the Gospel of his Son, it is said of them, who shall be punish'd with everlasting destruction.
And 2 Thess 1. 9. speaking of them that know not God and obey not the Gospel of his Son, it is said of them, who shall be punished with everlasting destruction.
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I know very well that great endeavour hath been us'd to avoid the force of these Texts, by shewing that the words, for ever and everlasting, are frequently us'd in Scripture in a more limited sence, only for a long duration and continuance.
I know very well that great endeavour hath been used to avoid the force of these Texts, by showing that the words, for ever and everlasting, Are frequently used in Scripture in a more limited sense, only for a long duration and Continuance.
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And in the Epistle of St. Jude, verse 7th. The Cities of Sodom and Gomorrah are said to be set forth for an example, suffering the vengeance of eternal fire, that is, of a fire that was not extinguish'd till those Cities were utterly consumed.
And in the Epistle of Saint U^de, verse 7th. The Cities of Sodom and Gomorrah Are said to be Set forth for an Exampl, suffering the vengeance of Eternal fire, that is, of a fire that was not extinguished till those Cities were utterly consumed.
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And therefore to clear the meaning of the forementioned Texts. First, I shall readily grant, that the words, for ever and everlasting, do not always in Scripture signifie an endless duration;
And Therefore to clear the meaning of the forementioned Texts. First, I shall readily grant, that the words, for ever and everlasting, do not always in Scripture signify an endless duration;
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But then, Secondly, it cannot be denyed on the other hand, that these words are often in Scripture used in a larger sence and so as necessarily to signifie an interminable and endless duration.
But then, Secondly, it cannot be denied on the other hand, that these words Are often in Scripture used in a larger sense and so as necessarily to signify an interminable and endless duration.
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Both, because if God had intended to have told us that the punishment of wicked men shall have no end, the Languages wherein the Scriptures are written do hardly afford fuller and more certain words,
Both, Because if God had intended to have told us that the punishment of wicked men shall have no end, the Languages wherein the Scriptures Are written doe hardly afford fuller and more certain words,
And likewise, which is almost a peremptory decision of the thing, because the duration of the punishment of wicked men is in the very same sentence express'd by the very same word which is us'd for the duration of the happiness of the righteous:
And likewise, which is almost a peremptory decision of the thing, Because the duration of the punishment of wicked men is in the very same sentence expressed by the very same word which is used for the duration of the happiness of the righteous:
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As is evident from the Text, These, speaking of the wicked, shall go away, NONLATINALPHABET, into eternal punishment, but the righteous, NONLATINALPHABET, into life eternal. I proceed to the Second thing I propos'd;
As is evident from the Text, These, speaking of the wicked, shall go away,, into Eternal punishment, but the righteous,, into life Eternal. I proceed to the Second thing I proposed;
but to our Saviours express assertion, that some shall be beaten with many stripes and some with fewer, and that it shall be more tolerable for some in the day of judgment than for others.
but to our Saviors express assertion, that Some shall be beaten with many stripes and Some with fewer, and that it shall be more tolerable for Some in the day of judgement than for Others.
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Besides, that by the same reason that the lest sin that is committed against God may be said to be infinite because of its object, the least punishment that is inflicted by God may be said to be infinite because of its Author;
Beside, that by the same reason that the lest since that is committed against God may be said to be infinite Because of its Object, the least punishment that is inflicted by God may be said to be infinite Because of its Author;
And the reason of this is evident, because if it were once declar'd that no man should suffer longer for any Crime than according to the proportion of the time in which it was committed, the consequence of this would be that sinners would be better husbands of their time & sin so much the faster, that they might have the greater bargain of it,
And the reason of this is evident, Because if it were once declared that no man should suffer longer for any Crime than according to the proportion of the time in which it was committed, the consequence of this would be that Sinners would be better Husbands of their time & since so much the faster, that they might have the greater bargain of it,
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Besides, that whoever considers how ineffectual the threatning even of eternal torments is to greatest part of sinners, will soon be satisfi'd that a less penalty than that of eternal suffering would to the far greatest part of mankind have been in all probability of little or no force.
Beside, that whoever considers how ineffectual the threatening even of Eternal torments is to greatest part of Sinners, will soon be satisfied that a less penalty than that of Eternal suffering would to the Far greatest part of mankind have been in all probability of little or no force.
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And consequently, to secure his Law from violation, he may beforehand threaten what penalties he thinks fit and necessary to deter men from the Transgression of it.
And consequently, to secure his Law from violation, he may beforehand threaten what penalties he thinks fit and necessary to deter men from the Transgression of it.
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He that threatens keeps the right of punishing in his own hand, and is not obliged to execute what he hath threatned any further than the reasons and ends of Government do require:
He that threatens keeps the right of punishing in his own hand, and is not obliged to execute what he hath threatened any further than the Reasons and ends of Government do require:
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Nor is this any impeachment of Gods truth and faithfulness, any more than it is esteem'd among men a piece of falshood not to do what they have threatned.
Nor is this any impeachment of God's truth and faithfulness, any more than it is esteemed among men a piece of falsehood not to do what they have threatened.
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and consequently the Oath of God concerning the rebellious Israelites, when he sware in his wrath that they should not enter into his rest, that is, into the Land of Canaan, doth equally oblige Him to execute his threatning upon all impenitent Sinners under the Gospel, that they shall never enter into the Kingdom of God.
and consequently the Oath of God Concerning the rebellious Israelites, when he sware in his wrath that they should not enter into his rest, that is, into the Land of Canaan, does equally oblige Him to execute his threatening upon all impenitent Sinners under the Gospel, that they shall never enter into the Kingdom of God.
which if we attend to the plain words of it, beyond which threatnings are never to be stretch'd, doth not seem to reach any further than to the exclusion of impenitent Sinners out of Heaven and their falling finally short of the Rest and Happiness of the Righteous:
which if we attend to the plain words of it, beyond which threatenings Are never to be stretched, does not seem to reach any further than to the exclusion of impenitent Sinners out of Heaven and their falling finally short of the Rest and Happiness of the Righteous:
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yet we are to consider, that both the tenour of the Sentence which our Blessed Saviour hath assur'd us will be pass'd upon them at the Judgment of the Great Day, Depart ye cursed into everlasting fire;
yet we Are to Consider, that both the tenor of the Sentence which our Blessed Saviour hath assured us will be passed upon them At the Judgement of the Great Day, Depart you cursed into everlasting fire;
and likewise this Declaration in the Text, that the Wicked shall go away into everlasting punishment, though they do not restrain God from doing what he pleases,
and likewise this Declaration in the Text, that the Wicked shall go away into everlasting punishment, though they do not restrain God from doing what he Pleases,
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And that is this, That the words death and destruction and perishing, whereby the punishment of wicked men in the other World is most frequently express'd in Scripture, do most properly import annihilation and an utter end of Being;
And that is this, That the words death and destruction and perishing, whereby the punishment of wicked men in the other World is most frequently expressed in Scripture, do most properly import annihilation and an utter end of Being;
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To this I answer, that these words, and those which answer them in other Languages, are often, both in Scripture and other Authors, used to signifie a state of great misery and suffering without the utter extinction of the miserable.
To this I answer, that these words, and those which answer them in other Languages, Are often, both in Scripture and other Authors, used to signify a state of great misery and suffering without the utter extinction of the miserable.
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As in that known passage in Tiberius his Letter to the Roman Senate, Let all the Gods and Goddesses, saith he, destroy me worse than at this very time I feel my self to perish, &c. in which Saying, the words, destroy and perish, are both of them us'd to express the miserable anguish and torment which at that time he felt in his mind,
As in that known passage in Tiberius his letter to the Roman Senate, Let all the God's and Goddesses, Says he, destroy me Worse than At this very time I feel my self to perish, etc. in which Saying, the words, destroy and perish, Are both of them used to express the miserable anguish and torment which At that time he felt in his mind,
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And for this reason the punishment of wicked men after the Day of Judgment is in the Book of the Revelation so frequently and fitly call'd the second death. And the Lake of fire, into which the wicked shall be cast to be tormented in it, is expressely call'd the second death.
And for this reason the punishment of wicked men After the Day of Judgement is in the Book of the Revelation so frequently and fitly called the second death. And the Lake of fire, into which the wicked shall be cast to be tormented in it, is expressly called the second death.
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But besides this, they that argue from the force of these words, that the punishment of wicked men in the other world shall be nothing else but an utter end of their Being, do necessarily fall into two great inconveniencies.
But beside this, they that argue from the force of these words, that the punishment of wicked men in the other world shall be nothing Else but an utter end of their Being, do necessarily fallen into two great inconveniences.
For if the second death, and to be destroy'd, and to perish, signifie nothing else but the Annihilation of Sinners and an utter extinction of their Being;
For if the second death, and to be destroyed, and to perish, signify nothing Else but the Annihilation of Sinners and an utter extinction of their Being;
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and if this be all the effect of that dreadful Sentence which shall be pass'd upon them at the Day of Judgment, than the Fire of Hell is quench'd all at once,
and if this be all the Effect of that dreadful Sentence which shall be passed upon them At the Day of Judgement, than the Fire of Hell is quenched all At once,
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And particularly our Blessed Saviour, describing the lamentable state of the damned in Hell, expressely says that there shall be weeping and wailing and gnashing of teeth;
And particularly our Blessed Saviour, describing the lamentable state of the damned in Hell, expressly Says that there shall be weeping and wailing and gnashing of teeth;
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then the punishment of all Sinners must of necessity be equal, because there are no degrees of Annihilation or not-being. But this also is most directly contrary to Scripture, as I have already shewn.
then the punishment of all Sinners must of necessity be equal, Because there Are no Degrees of Annihilation or not-being. But this also is most directly contrary to Scripture, as I have already shown.
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and after that they believe that there shall be an utter end of their Being. But then they must not argue this from the force of the Words before mentioned,
and After that they believe that there shall be an utter end of their Being. But then they must not argue this from the force of the Words before mentioned,
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And if that be not true, as I have plainly shewn that it is not, I do not see from what other words or expressions in Scripture they can find the lest ground for this Opinion, that the torment of wicked men shall at last end in their Annihilation. And yet admitting all this,
And if that be not true, as I have plainly shown that it is not, I do not see from what other words or expressions in Scripture they can find the lest ground for this Opinion, that the torment of wicked men shall At last end in their Annihilation. And yet admitting all this,
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for which I think there is no ground at all in Scripture, I cannot see what great comfort Sinners can take in the thought of a tedious time of terrible torment, ending at last in Annihilation and the utter extinction of their Beings.
for which I think there is no ground At all in Scripture, I cannot see what great Comfort Sinners can take in the Thought of a tedious time of terrible torment, ending At last in Annihilation and the utter extinction of their Beings.
Fourthly, Let it be consider'd likewise, that when it is so very plain that God hath threatn'd eternal misery to impenitent Sinners, all the prudence in the World obliges men to believe that he is in good earnest and will execute these threatnings upon them,
Fourthly, Let it be considered likewise, that when it is so very plain that God hath threatened Eternal misery to impenitent Sinners, all the prudence in the World obliges men to believe that he is in good earnest and will execute these threatenings upon them,
Fifth and lást place, That if we suppose that God did intend that his threatnings should have their effect to deter men from the breach of his Laws, it cannot be imagin'd that in the same Revelation which declares these threatnings any intimation should be given of the abatement or non-execution of them.
Fifth and lást place, That if we suppose that God did intend that his threatenings should have their Effect to deter men from the breach of his Laws, it cannot be imagined that in the same Revelation which declares these threatenings any intimation should be given of the abatement or nonexecution of them.
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if notwithstanding a plain and express threatning of the vengeance of eternal fire, we still go on to treasure up to our selves wrath against the day of wrath,
if notwithstanding a plain and express threatening of the vengeance of Eternal fire, we still go on to treasure up to our selves wrath against the day of wrath,
and that He will certainly so manage things at the Judgment of the Great Day, as to be justified in his sayings, and to be righteous when we are judged.
and that He will Certainly so manage things At the Judgement of the Great Day, as to be justified in his sayings, and to be righteous when we Are judged.
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and if it be any wise inconsistent either with Righteousness or Goodness, which He knows much better than we do, to make Sinners miserable for ever, that He will not do it.
and if it be any wise inconsistent either with Righteousness or goodness, which He knows much better than we do, to make Sinners miserable for ever, that He will not do it.
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and that nothing will more justifie the infliction of eternal Torments, than the foolish presumption of Sinners in venturing upon them, notwithstanding such plain and terrible Threatnings.
and that nothing will more justify the infliction of Eternal Torments, than the foolish presumption of Sinners in venturing upon them, notwithstanding such plain and terrible Threatenings.
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and with all possible care to endeavour the prevention of that misery which is so terribly severe, that at present we can hardly tell how to reconcile it with the Justice and Goodness of God.
and with all possible care to endeavour the prevention of that misery which is so terribly severe, that At present we can hardly tell how to reconcile it with the justice and goodness of God.
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So that here is all imaginable care taken to prevent our miscarriage, and all the assurance that the God of Truth can give us of his unwillingness to bring this misery upon us.
So that Here is all imaginable care taken to prevent our miscarriage, and all the assurance that the God of Truth can give us of his unwillingness to bring this misery upon us.
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And if, after all this, we will obstinately refuse this happiness, and wilfully run upon this Misery, Wo unto us! for we have rewarded evil to our selves.
And if, After all this, we will obstinately refuse this happiness, and wilfully run upon this Misery, Woe unto us! for we have rewarded evil to our selves.
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nor a temporal Death, to get above the dread whereof should not me thinks be difficult to us, were it not for the bitter and terrible consequences of it:
nor a temporal Death, to get above the dread whereof should not me thinks be difficult to us, were it not for the bitter and terrible consequences of it:
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than everlasting Punishment, and Life eternal; than the greatest and most durable happiness, and the most intolerable and lasting misery that human Nature is capable of.
than everlasting Punishment, and Life Eternal; than the greatest and most durable happiness, and the most intolerable and lasting misery that human Nature is capable of.
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Now, considering in what terms the Threatnings of the Gospel are express'd, we have all the reason in the world to believe that the Punishment of Sinners in another world will be everlasting.
Now, considering in what terms the Threatenings of the Gospel Are expressed, we have all the reason in the world to believe that the Punishment of Sinners in Another world will be everlasting.
And if this should happen to be true, good God! how feeble, how cold a comfort is this? Where is the Reason and Understanding of Men, to make this their last Refuge and Hope;
And if this should happen to be true, good God! how feeble, how cold a Comfort is this? Where is the Reason and Understanding of Men, to make this their last Refuge and Hope;
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and beyond all patience, for God knows how many Ages? Have all the workers of iniquity no knowledge? No right sense and judgment of things? No consideration and care of themselves, no concernment for their own lasting Interest and Happiness?
and beyond all patience, for God knows how many Ages? Have all the workers of iniquity no knowledge? No right sense and judgement of things? No consideration and care of themselves, not concernment for their own lasting Interest and Happiness?
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I can very hardly persuade my self, that so wise and learned a man as Origen was, should be positive in an Opinion for which there can be no certain ground in Reason, especially for the punctual and precise term of a thousand years;
I can very hardly persuade my self, that so wise and learned a man as Origen was, should be positive in an Opinion for which there can be no certain ground in Reason, especially for the punctual and precise term of a thousand Years;
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Put it which way we will, especially if we put it at the worst, as in all prudence we ought to do, it is by all possible means to be provided against:
Put it which weigh we will, especially if we put it At the worst, as in all prudence we ought to do, it is by all possible means to be provided against:
And now give me leave to ask You, as St. Paul did King Agrippa, Do you believe the Scriptures? And I hope I may answer my self as he did, I know you do believe them.
And now give me leave to ask You, as Saint Paul did King Agrippa, Do you believe the Scriptures? And I hope I may answer my self as he did, I know you do believe them.
And yet when we consider how most men live, is it credible that they do firmly believe this plain Declaration of our Saviour and our Judge, That the wicked shall go away into everlasting Punishment,
And yet when we Consider how most men live, is it credible that they do firmly believe this plain Declaration of our Saviour and our Judge, That the wicked shall go away into everlasting Punishment,
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and lay it to heart? So that if we have a mind to reconcile our belief with our Actions, we must either alter our Bible and our Creed, or we must change our Lives.
and lay it to heart? So that if we have a mind to reconcile our belief with our Actions, we must either altar our bible and our Creed, or we must change our Lives.
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and for the shadow of a short and imperfect happiness in this life, be willing to run the hazard of being really and eternally miserable in the next World?
and for the shadow of a short and imperfect happiness in this life, be willing to run the hazard of being really and eternally miserable in the next World?
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Because they bid us so infinitely to our loss, when they offer us the enjoyment of a short Pleasure, upon so very hard and unequal a condition as that of being miserable for ever.
Because they bid us so infinitely to our loss, when they offer us the enjoyment of a short Pleasure, upon so very hard and unequal a condition as that of being miserable for ever.
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The eternal Rewards and Punishments of another Life, which are the great Sanction and Security of God's Laws, one would think should be a sufficient weight to cast the Scales against any Pleasure,
The Eternal Rewards and Punishments of Another Life, which Are the great Sanction and Security of God's Laws, one would think should be a sufficient weight to cast the Scales against any Pleasure,
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whil'st so great a danger hangs over their heads, and they have taken no tolerable care to prevent it? If we have any true and just sense of this danger, we cannot fail to shew that we have it, by making haste to escape it,
whilst so great a danger hangs over their Heads, and they have taken no tolerable care to prevent it? If we have any true and just sense of this danger, we cannot fail to show that we have it, by making haste to escape it,
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How shall we then be confounded, to find the truth and reality of those things which we will not now be persuaded to believe? And how shall we then wish, that we had believed the terrors of the Lord;
How shall we then be confounded, to find the truth and reality of those things which we will not now be persuaded to believe? And how shall we then wish, that we had believed the terrors of the Lord;
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And that for this very end and purpose, our most Gracious and Merciful God hath so clearly revealed these things to us, not with a mind to bring them upon us,
And that for this very end and purpose, our most Gracious and Merciful God hath so clearly revealed these things to us, not with a mind to bring them upon us,
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I will conclude all with the Counsel of the Wise Man; Seek not Death in the errour of your Life, and pull not upon your selves destruction with the works of your own hands.
I will conclude all with the Counsel of the Wise Man; Seek not Death in the error of your Life, and pull not upon your selves destruction with the works of your own hands.
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For God made not Death, neither hath he pleasure in the destruction of the Living: But ungodly men with their works and words have called it down upon themselves.
For God made not Death, neither hath he pleasure in the destruction of the Living: But ungodly men with their works and words have called it down upon themselves.
Which that none of us may do, God of his infinite Goodness grant, for his Mercies sake in Jesus Christ: To whom, with Thee, O Father, and the Holy Ghost, be all Honour and Glory, Dominion and Power, Thanksgiving and Praise, both now and for ever. AMEN. FINIS.
Which that none of us may do, God of his infinite goodness grant, for his mercies sake in jesus christ: To whom, with Thee, Oh Father, and the Holy Ghost, be all Honour and Glory, Dominion and Power, Thanksgiving and Praise, both now and for ever. AMEN. FINIS.
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